In most of the religions, there is one main scripture
book.Hinduism has Gita and 4 Vedas,
Christians have the Bible, Muslims have Koran, Persians have Avesta, and Sikhs
have Guru Granth Sahib, and Buddhists have 3 Pitikäs.Likewise, Jains also have their own scriptures called Ägams, also
called the Jain Shrut. Jains are people of books, they do not have one main
scripture book but they have many.

The teachings by an omniscient Lord Tirthankar to his
enlighten principal disciples, called Ganadhars was first composed in fourteen
Purvas and then in twelve Ang-Pravishtha-Ägams (an `Ang' being a `limb') by
Ganadhars themselves. All Purvas are included in one part of the twelfth Ang,
called Drastiväd.It is said one Jain
scripture that, "Having climbed the tree of perfect knowledge, an
omniscient Lord Tirthankar showers flowers of knowledge to enlighten principal
disciples, called Ganadhars.They
collected all these flowers in the cloth of the intellect, and have interwoven
them into the garland of Dvädsangi" (Dvädsangi means twelve
Ang-Pravishtha-Ägams).

The composition of scripture has a specific purpose of
showing the listener the path of everlasting happiness and liberation.The Ägam Sutras teach the eternal truth about
conduct, equanimity, universal affection and friendship, and the eternal truths
on thinking, namely, the principle of relativity, principle of
non-one-sided-ness and many spiritual things including great reverence for all
forms of life, soul, karma, universe, strict codes of asceticism, rules for
householders, compassion, nonviolence, non-possessiveness.

In addition to the twelve Ang-pravishtha works composed by
the Ganadhars, other canonical literature (Ang-bähya-Ägams) which composed by
Stathviras or elder monks are also included as part of the Jain Ägams.

Consistent with Shwetämbar murtipujak beliefs, there are
three Ägam temples which have 45 Ägams engraved either on wall or on copper
plate. They are in Palitana, Surat and Shankheswar. There are several places
(Jnana-Mandirs) like Amadavad, Patan, Surat, Khambhat, Jesalmer, Pindvada,
Nehsana, Ratalam, Ahor, Tharad, Guda, Surendranagar where all Ägams are
available.

Jains believe that Ang-Pravishtha-Ägams were at all times in
the past, are in the present, and will be at all times in the future. They are
eternal, firm, permanent, non-destructive, non-decaying and everlasting.

For some time after Lord Mahavir's nirvän, the Jain Shramans
did not pen down their Ägams in the book form, but preserved them by memorizing
them. They considered the possessing books will constitute violation of the vow
of non-attachment and non-possessions. But then came the time, they totally
changed their attitude towards the possession of books because there was a fear
of the destruction of the Jain Shrut.Whatever wealth of the Ägam which was still extant at that time remained
protected and preserved.

With a view to establish order in the preaching of Lord
Mahavir, Jain Acharyas assembled three times and prepared three recensions of
the preachings. Whenever the Acharyas saw that the Shrut was waning and that
there was disorderliness into it, they assembled and established order in it.
No documentation occurred during the first recension but during the second and
third conferences most of the scriptures, commentaries, and other works were documented.

Recension Place

Time

1

Patli-putra Recension

@320 BC

2

Mathura and Valabhi Recensions

@380 AD

3

Valabhi
Recension

@520 AD

Around
1400 to 1600 AD, the Shwetämbar sect also divided into three sub-sects known as
Shwetämbar Murtipujak, Sthanakväsi, and Terapanthi.Differences also exist among all three Shwetämbar Jain sects in
their acceptance of the validity and interpretations of the documented Jain
scriptures (Ägam Sutras) and other literature.

The Order of the Jain monks assembled in Patliputra about
160 years after Lord Mahavir's death, and also after a terrible famine which
lasted for many years.At that time,
the middle region of the country (Madhyadesh) was under the sway of this severe
famine, causing the dispersion of Jain monks in various directions.Naturally, the Anga Ägams fell into a bad
state.

The monks assembled after the famine, and asked one another
what they could recollect and thus collected and arranged eleven of twelve
Angs. But they found that nobody recollected the entire Drastiväd, the twelfth
Ang.At that time Acharya Bhadrabahu
alone possessed the knowledge of Drastiväd, but he had taken recourse to the
yogic path of a special sort and was in Nepal.So the Jain community requested Acharya Sthulibhadra with many other
monks to go to Bhadrabahu to learn the text of the Drashtiväd from him.The Drastiväd, being the twelfth Ang Ägam
book, contained fourteen Purva-Sutras.Of those monks, Sthulibhadra alone was successful in acquiring the
knowledge of it.After acquiring the
knowledge of ten Purvas, he misused the miraculous power earned through their
use.When Bhadrabahu came to know this,
he stopped giving lessons to Sthulibhadra.After beseeching by Sthulibhadra, he agreed to teach him the remaining
four Purvas, but he forbid Sthulibhadra to teach these four Purvas to others.

As a consequence of this, there existed in the Order of Jain
monks, the knowledge of 14 Purvas up to Sthulibhadra.After his death, the Order possessed the knowledge of eleven Angs
and only ten Purvas. Sthulibhadra's death occurred 215 years after Lord
Mahavir's Nirvän.

In short, of the twelve Angs (Ang-pravishtha) composed by
the Ganadhars, eleven Angs bereft of the four Purvas were recovered by the
Order assembled at the first council.

After this twelve year long famine, the monks assembled in
Mathura under the leadership of Arya Skandil and collected and arranged the
Kalik Shrut on the basis of what they could recall and recite.Since this vachan was done in Mathura, it is
called Mathuri Vachan.This happened
about 830 years after Lord Mahavir's nirvän.

Synchronous with the council at Mathura, Acharya Nagarjun
convened a council of monks at Valabhi (Saurastra) and tried to collect and
arrange the Ägams.Then they were
written down and the recension was prepared after having corrected lengthy
portions according to the context. The Vachan is called the Nagarjun Vachan as
well.

Then a council of monks presided over by Kshama-Shraman
Devardhi-gani was held at Valabhi (Saurastra), 150 years after the councils
presided over by Skandil and Nagarjun at Mathura and Valabhi respectively.It was decided to document all available
Prakirna Sutras, and preserve the Ang and other Sutras that were documented in
the two former councils. Also it was to bring uniformity in Sutras as far as possible
by resolving the differences in Sutras.Of course, the most important differences were documented in Churnis and
Tikas.

This task was accomplished 980 years after Lord Mahavir's
Nirvän.After that event, the text of
most of the Ägam works available at present was settled at this time.

Both the Shwetämbars and the Digambars unanimously agree on
the point that the Purva works have become extinct. There are several works
which refer to the Purvas.The
Satkhand-Ägam and the Kashaya-prabhrit have been composed by the Digambar
Acharyas on the basis of the Purva works. Many literature recognized as Ägams
by the Shwetämbars are also having their source in the Purvas.

There are fourteen purvas and they are huge. First one is
written by the volume of the ink that is equivalent to the size of one
elephant. Second one is two times larger, and third one is two times larger
than second one and so on. Here is the list and its subject matter:

There is no difference of opinion among the sects of the
Jains, on the point that the basic source of the entire Jain literature is a
group of twelve Anga works composed by the Ganadhars.The Digambars maintain that within a period of time after the
Nirvän of Tirthankar Mahavir, the entire Ägam preached by him became extinct.
But the Shwetämbars tried to preserve the Ägams, having compiled them, they
found many things which have come down from ancient Acharyas through oral
tradition are in the Jain Ägam.

Jain Sects

Total Ang-pravishtha-Ägams

Number of Ang-pravishtha-Ägams
Lost

Number of Ang-pravishtha-Ägams
Survived

Digambar

12

12

0

Shwetämbar Murtipujak

12

1

11

Shwetämbar Sthanakväsi

12

1

11

Shwetämbar Terapanthi

12

1

11

List
and subject-matter of Ang-pravishtha-Ägams are as follows:

1.
Ächäräng Sutra (Äyäräng): This Ägam describes the conduct and behavior of
ascetic life. It also describes the penance of Lord Mahavir.This is the oldest Ägam from a linguistic
point of view.

2.
Sutrakratang Sutra (Suyagdäng): This Ägam describes nonviolence, Jain
metaphysics, and the refutation of other religious theories such as Kriyavada,
Akriyavada, Ajnanavada, and Vinayavada.

3.
Sthänänga Sutra (Thänäng): This Ägam defines and catalogues the main substances
of the Jain metaphysics.

4.
Samaväyänga Sutra: This Ägam defines and catalogues the main substances of the
Jain religion from a different perspective than the Sthänänga Sutra.

5.
Vyäkhyä Prajnapti or Bhagavati Sutra (Viyah Pannati): This Ägam explains the
subtle knowledge of soul, matter, and other related subjects.Thirty-six thousands (36000) questions and
answers are presented in discussion form.It is the largest of the eleven Ang-pravishtha-Ägams.

6.
Jnätä Dharma Kathänga Sutra (Nayadhammakahao): This Ägam explains Jain
principles through examples and stories. This text is very useful in
understanding the mode of Lord Mahavir's religious preaching.

7.
Upäsaka Dashänga Sutra (Uvasagdasao): This Ägam explains the code of conduct of
the ten lay followers (Shrävaks) of Lord Mahavir.This Ägam is very useful for understanding the code and conduct
of ordinary people (Shrävaka Dharma) in the Jain religion.

10.Prashna Vyäkrana Sutra (Panha Vagarnai):
This Ägam describes the five great vows (mahavratas) and the five worst sins
defined in the Jain religion.

11.Vipäka Sutra (Vivagsuyam): This Ägam
explains the results of good and bad karmas through several stories.

12.Drastiväd Sutra: The twelfth
Ang-pravishtha-Ägam Drastiväd is considered lost by all Jain Sects.The description, which is found in the other
Jain Sutras relating to Drashtivada, indicates that this Ang-pravishtha-Ägam
was the largest of all Ägam Sutras.It
was classified in five parts; (l) Parikarma (2) Sutra (3) Purvagata (4)
Pratham-anuyoga and (5) Chulikä. The third part, Purvagata contained 14
Purvas.They contain the Jain
religion's endless treasure of knowledge on every subject.

In addition to the twelve Anga works composed by the
Ganadhars, other canonical literature (Anga-bähya) which composed by Stathviras
or elder monks are also included as part of the Jain Ägams. Such Sthavirs are
of two types; Shrut-kevalis (one who comprehends the entire Shrut-14 Purvas)
and Das-purvis (one who has acquired knowledge of the ten Purvas).Shrut-kevalis, are those who are especially
well versed in the meaning and essence of the Ägams.

The
Digambar sect believes that all Ang-bähya-Ägams were also gradually lost
starting about two hundred years after Lord Mahavir's Nirvän.Hence in their opinion, the complete Jain
Ägam literature is lost within few hundred years after Lord Mahavir's nirvän.

The
Digambars have accepted 14 works, the Shwetämbars 34 works, and the
Sthanakaväsis 21 works as Ang-bähya-Ägams.

Jain Sects

Total Ang-bähya Ägams

Number of Ang-bähya Ägams Lost

Number of Ang-bähya Ägams
Survived

Digambar

14

14

0

Shwetämbar Murtipujak

34

0

34

Shwetämbar Sthanakväsi

21

0

21

Shwetämbar Terapanthi

21

0

21

Per
Shwetämbar tradition, Ang‑bähya‑Ägams are consisted of
Upäng-sutras, Ched-sutras, Mool-sutras, Chulikä-sutras and Prakirna-sutras.

Upäng-sutras:

The
scriptures, which provide further explanation of Ang-pravishtha-Ägams, are
called Upäng-Ägams. The scriptures, which were created in relation to
Ang-pravishtha-Ägams, are called Upäng-Ägams.They provide further explanation of Ang-pravishtha-Ägams.

1.
Aupapätika Sutra (Ovavaiya): This Ägam describes the splendid procession (view)
of King Konika when he visited Lord Mahavir.It also explains how a person can attain heaven in the next life.

2.
Rajaprashniya Sutra (Raya Pasen Ijja): This Ägam describes the story of Monk
Keshi.Monk Keshi was the Ganadhara of
Lord Parshvanath.He removed the doubts
of King Pradeshi regarding the existence and attributes of the soul.Monk Keshi made the king a follower of the
Jain religion.After his death, the
king was born in heaven as a deva.He
appeared from heaven to shower Lord Mahavir with unprecedented pomp and
splendor.The thirty‑two dramas
(plays) described in this Ägam throw light upon the ancient dramatic art of
India.

3.
Jiväbhigama Sutra: This Ägam describes the universe and the subtle description
of all living beings (souls) of the universe.It gives very important information to the scholars of biology and
botany.

4.
Prajnäpanä Sutra (Pannavana): This Ägam describes the form and attributes of
souls from a different perspective.

5.
Suryaprajnäpti Sutra (Surya Pannti): This Ägam describes the Sun, the planets
and the associated mathematics regarding their motion.

6.
Chandraprajnäpti Sutra: This Ägam describes the Moon, the planets and the
associated, mathematics regarding their motion.Both of these Upängas, the Chandra Prajnapti and Surya
Prajnapati, are very important in understanding the astrology of olden times.

7.
Jambudveepaprajnäpti Sutra: This Ägam provides a description of
Jambudveepa.Jambudeepa is a big island
located in the center of the middle world as explained in the Jain
geography.It also provides information
on ancient kings.

8.
Nirayärvali Sutra: This Ägam describes the story of ten bother princes.All ten princes fought with King Chetaka of
Vaishali in cooperation with king Konika.King Chetaka was the half brother of the ten princes.In the end all ten princes went to hell
after dying in war.

9.
Kalpävatansikä Sutra (Kappavadamsiao): This Ägam describes the story of King
Konika's children.They did not fight
with King Chetaka in the war.They
renounced the world and became monks.After their death, they went to heaven.

Chhed Sutras:

The
subject matter described in the Chhed‑sutras is for ascetics and not for
lay people.It provides the rule of
conduct, punishment, and repentance for ascetics.It also explains how they can repent for their sins and mistakes.

1.
Nisheetha Sutra (Nisiha): This Ägam explains the procedure of repentance
(Prayashchitta) in the form of punishment for the monks and nuns who have
violated the rules of ascetics.

2.
Brahat Kalpa Sutra: This Ägam explains which of the ten kinds of repentance
(Prayashchittas) is appropriate for a particular wrongdoing done by monks and
nuns.It also defines the acceptable
conduct of monks and nuns.

3.
Vyavahära Sutra*: This Ägam describes the system of confession for monks and
nuns who fall from proper conduct.It
explains the qualifications of the listening monk or nun and with what sort of
feeling the confession should be made. It also explains what sort of repentance
(Prayashchitta) the monk should perform.There are several other indications of the limits of ascetic life.

5.
Panch Kalpa Sutra *: This sutra explains the daily rituals the monks and nuns
have to perform. Only scattered chapters of this Ägam are now available.However, the commentaries (Bhashya and
Churni) written about this Ägam by some elder monks are available.

6.
Mahanisheetha Sutra: This Ägam explains the process of confession and
repentance (Prayashchitta) for monks and nuns.It explains the magnitude of pain one has to suffer if he or she breaks
the fourth vow (chastity).It also
describes and explains the conduct of good and bad monks.

Mool-sutras

The
scriptures, which are essential for monks and nuns to study in the early stages
of their ascetic life, are called Mool‑sutras.

1.
Ävashyaka Sutra: The daily rituals or routines, which it is necessary to
perform during the day and night for the purification of soul, are called
Avashyaka.A description of the six
routines (Ävashyakas) is explained in this Ägam.The six routines are; Samayika, Chaturvinshatistava, Vandanaka,
Pratikramana, Kayotsarga, and Pratyakhyana.

2.
Dasha Vaikalika Sutra: This Ägam briefly describes and explains the conduct of
ascetic life.

3.
Uttarädhyayana Sutra: This Ägam has the same place in Jain literature as the
Dhammapada in Buddhism and the Geeta in the Hindu religion.It contains preaching regarding religious
principles and practices, and many stories, dialogues, and examples based on
such principles and practices.

4.
Ogha Niryukti or Pinda Niryukti Sutra*: This Ägam explains certain rules and
procedures for monks with respect to travelling, staying, and accepting food
and other necessities from lay people.

Chulikä‑sutras

The
scriptures, which enhance or decorate the meaning of Ang-pravishtha-Ägams are
known as Chulikä‑sutras or some times known as Sutras.

2.
Anuyogadvära Sutra: This Ägam provides the description of many rights regarding
the mode of preaching.

Prakirna‑sutras

The
scriptures, which describe independent or miscellaneous subjects of the Jain
religion, are known as Prakirna‑sutra.

1.
Chatuh Sharana *:This Ägam contains prayers to the four benevolent beings: a)
Arihant‑ God in the form
of perfect human being, b) Siddha ‑ God in the form of pure
consciousness, c) Sadhu - Ascetics and d) Dharma Religion

2.
Ätur Pratyäkhyäna (Äyur‑Pachakhäna)*: This Ägam explains differences in
the death of children, youths, adults, and old people.It also describes the types of vows a wise
person should take during various states of illness and how he should beg the
pardon of all living beings in the universe.

3.
Bhakti Parijnä (Bhatta‑parinna)*: This Ägam describes the process of
fasting and how one should reflect at the time of death.

4.
Sanstäraka (Santhara)*: This Ägam describes the process of dying by one's own
desire and its glory.

5.
Tandulavaitalikä*: This Ägam describes the state of pregnancy and provides
knowledge about the human body.

6.
Chandra‑Vedhyaka*: This Ägam describes the method of concentrated
meditation (Dhyana) that one should observe through the description of
Radhavedha.

7.
Devendra‑Stava*: This Ägam describes the names, positions, and residences
of Devas (angels) that live in heaven.It also provides a description of the moon, sun, planets, and stars.

8.
Ganita Vidyä*: This Ägam describes palmistry and how it is used to predict the
future(Nimitta).

9.
Mahäpratyäkhyäna*: This Ägam explains how to completely give up the worst sins
and how to repent these sins.

10.Veerastava*: This Ägam is considered
lost.However, it appears from
literature referencing this Ägam that it contained prayers of Lord Mahavir.

Note*:These 13 Ang-bähya-Ägams are not recognized
by the Sthanakväsi and Terapanthi Jain sect

Following
is the list of number of Ang-bähya-Ägams recognized as authentic scriptures by
different Jain Shwetämbar Sects:

The commentaries on the Ägams have been written in Prakrit
and Sanskrit.Those written in Prakrit
are known as Niryukti, Bhäsya, and Churni.Niryuktis and Bhäsyas are composed in verses while Churnis are in prose.

All the extant (present) Niryuktis have been composed by
Bhadrabahu II.He flourished in the
fifth or sixth century V.S.In his
Niryuktis he has conducted philosophical discussions in an attractive style.He laid the firm foundation of the Jain
philosophy by writing on the subjects of Praman, Naya, and Nikshep.

One should study the Bhäsyas, if one wants to have a
complete picture of the full discussion on any particular subject that had been
carried on till the date of their composition.Among the authors of the Bhäsyas, Samghadasa-gani and Jinabhadra are
famous.They belong to the seventh
century.

The Churnis that are available to us belong to the seventh
or the eighth century.Among the
authors of the Churnis, Jinadas Mahattar is famous.

The oldest Sanskrit commentaries on the Ägams are those
written by Acharya Haribhadra.He has
been assigned to the periods between 757 V.S.and 857 V.S.Haribhadra had
mainly given the Sanskrit version of the Prakrit Churnis.

After Haribhadra, Silamk-suri wrote Sanskrit commentaries in
the tenth century.

After Silamk-suri there flourished the famous Sanskrit
commentator Santya-Acharya.He wrote
Brihat-tika on the Uttaradhyayan.

After him, there flourished the also well known commentator
Abhayadev who, living from 1072 to 1134 V.S., wrote Sanskrit commentaries on
nine Angas.

Here we should mention the name of Maladhari Hemachandra who
was also a Sanskrit commentator.He was
a scholar of the twelfth century.

However, among the authors of Sanskrit commentaries on the
Ägams, Malayagiri holds the supreme position.He was a contemporary of Acharya Hemachandra.

Other scholars started writing Balavabodha commentaries in
contemporary Apabhramsa, which is a Old Gujarati language.

Dharmasimha-muni of 18 century rejects the interpretation
given in the old commentaries and gives his own interpretation.However his interpretation fits in well with
the tenets of his own sect (Loka-gacha) which had arisen in opposition to
idol-worship.

The
Digambar sect believes that there were 26 Ägam‑sutras (12
Ang-pravishtha-Ägams + 14 Ang‑bähya‑Ägams).However, they were gradually lost starting
from one hundred fifty years after Lord Mahavir's nirväna.Hence, they do not recognize the existing
Ägam-sutras (which are recognized by the Shwetämbar sects) as their authentic
scriptures.

In
the absence of authentic scriptures, Digambars follow two main texts, three
commentaries on main texts, and four Anuyogs consisting of more than 20 texts
as the basis for their religious philosophy and practices.These scriptures were written by great
Acharyas (scholars) from 100 to 1000 AD.They have used the original Ägam Sutras as the basis for their work.

The
Shatkhand‑Ägam is also known as Maha‑kammapayadi‑pahuda or
Maha‑karma‑prabhrut.Two
Acharyas; Pushpadant and Bhutabali around 160 AD wrote it.The second Purva‑Ägam named Agraya‑niya
was used as the basis for this text.The text contains six volumes.Acharya Virsen wrote two commentary texts, known as Dhaval‑tika on
the first five volumes and Maha‑dhaval‑tika on the sixth volume of
this scripture, around 780 AD.

Acharya
Gunadhara wrote the Kasay-pahud.The
fifth Purva‑Ägam named Jnan‑pravad was used as a basis for this
scripture.Acharya Virsen and his
disciple, Jinsen, wrote a commentary text known as Jaya‑dhaval‑tika
around 780 AD.

List of some Digambar texts as they are used absence of
authentic scriptures:

Jains have tens of thousands of books which are not
considered part of Jain Ägams. These non-Ägam literature consists of commentary
and explanation of Ägam literature, and independent works, compiled by ascetics
and scholars. They are written in many languages such as Prakrit, Sanskrit,
Apabhramsa (old Gujarati), Old Marathi, Rajasthani, Gujarati, Hindi, Kannad,
Tamil, German, and English.

Shri Tattvarthsutra is considered
unanimously the main Jain textbook today by all Jain sects.In this chapter, we will give glimpses of
Shri Tattvarthasutra, Shri Uttradhdhayan Sutra, and Shri Samaysar.These are the three main textbooks used
today.

Most of the
sacred literature of the Jains is written in Ardhamagadhi language.This was the public language in those days. However, the times changed.Sanskrit became the royal and elite
language.The Jain scholars too started
writing their religious and other texts in Sanskrit. Tattvartha Sutra is the first such Jain text
in terse aphoristic form.It has two
more names: Tattvarth‑adhigama‑sutra (manual for knowledge of true
nature of things or realities) and Moksh‑Shastra (tenets of salvation).However, it is popularly known as Tattvartha
Sutra.

The name
Tattvartha Sutra consists of three Sanskrit
words: Tattva (true nature), artha (things or realities) and sutra (aphorisms
of few words).It may, therefore, be
called "Aphoristic Text on the true nature of realities” This indicates
the contents of the text.

There is no
definite information about when this text was composed.However, it is agreed that it must have been
composed during the age of elegant aphorisms.The early Christian centuries have almost every philosophical or
religious system in the east putting their tenants in short and sweet
forms.Brahmsutra, Yoga‑sutra,
Vaisheshika sutra Nyaysutra etc. represent aphoristic texts of different
systems.Tattvartha Sutra represents
aphoristic text of Jain system.It must
have been composed during 200‑400 AD.

Acharya Shri Umaswami's creation
of Tattvartha Sutra is the greatest gift to Jains and is excepted by all sects.

Not much is known about the
details of his life.He was born in a
Brahmin family, in the village Nayogradhika.His father was Swati and his mother was Vasti.

He renounced the world under
Achrya Goshnandi.According to the
inscriptions found by the archeologists he said to be from either the early
second century AD. or late first century AD.

He said to have been very learned
in various Hindu, Vedic and Buddhist philosophies along with extensive
knowledge of geography, astronomy, philosophy of soul and life etc.

Historians called him the most
knowledgeable in the language of Sanskrit, Jain scholars recognized him to be
the first one to write in Sanskrit.

Tattvartha sutra as described
below is the most complete assembly of Jain scriptures and understandably
acceptable to do all sectors of Jains.

There is a story about the
original of Tattvartha sutra:

There was a learned scholar of
the scriptures named Siddhaya, he once wrote one a piece of paper "faith,
knowledge and conduct is the path to Moksha" and left his house for some
reason.By chance that day Achrya Shri
Umaswami took ahar (alms) at his house and happened to see that written
statement by the scholar Siddhaya and added the word "right" ahead of
his statement to read "right faith, knowledge, conduct is the path to
Moksha".When Siddhaya returned
home he asked his mother who wrote this word before his sentence.After learning about Umaswami from his
mother he went to the Acharya and asked about moksha and ways to attain
it.The answers to his questions, is
the creation of Tattvartha Sutra.

This text
has two versions containing 344‑357 aphorisms. The text contents are related
with the major theoretical and practical aspects of Jain system.It is a small text but it describes Jainism
excellently.It represents an epitome
of Jainism. This book has ten
chapters of uneven length containing the above number of aphorisms.The subject content is not new.However, it has brought together all the
earlier scattered material for the first time in a structured system. It
consists of all the necessary fundamentals of Jainism.It describes about the realities in the
world and their true nature.Its
contents are as appropriate as its name.

The Jain
principles have been described here both spiritually and scientifically.It mentions that the object of a successful
life is to attain ultimate, permanent inner happiness or salvation.It can not be fulfilled until we have a
three‑fold coordinated path of right faith, right knowledge and right
conduct.The path can not be followed
until we have the right knowledge about the realities of the world.The right knowledge could be obtained either
by self-intuition or it could be obtained through listening, reading and
analyzing the scriptures with the help of enlightened souls and spiritual
teachers.It is necessary that the
knowledge is very right.The criteria
could be satisfied only when one critically evaluates our information through
different organs of knowledge and viewpoints.This is the same process we apply even today to get useful knowledge.

The text not
only describes the methods of obtaining knowledge about the outer world, but it
also describes how to attain knowledge about the inner world. This requires
purification of the body, the mind and the speech through austerities and
meditation.During the elaboration, it
points out the details of seven types of verbal and non‑verbal viewpoints
and the theory of manifold predictions.These are the basics for obtaining the right knowledge.With the right knowledge comes right faith.With right faith and right knowledge to
start with, the right conduct follows.

In the first
chapter itself, the text points out that there are seven elements to move onto
the path of spiritual and physical progress.The first two are the main elements namely the living (Soul) beings and
the non‑living (pudgal) elements.The third and the fourth elements relate to the influx of the karmas to
the soul. This process is called ashrav and the bondage of the karmas to the
soul is called bandh. The Karmas are the part of vast varieties of pudgals in
this universe. This bondage of karmas is the cause of our
rebirths, cycle of weal and woes from where we want to move away
permanently.The fifth element is the
means to stop this bondage of karmas is called the stoppage of karmas, samvar
and the sixth is to eradicate the existing bondage of the karmas through
various processes is called shedding off karmas, nirjara.And, the seventh element is the freedom of
the soul from the bondage of all the karmas is called liberation, Moksha. Thus,
we have seven elements to cure our worries and weal, once again they are:

(1)Living

(2)Non‑living

(3)Influx of karmas

(4)Bondage of karmas

(5)Stoppage of karmas

(6)Shedding of karmas

(7)Liberation.

Umasvati must be given credit to
arrange these elements in proper order with respect to the process involved and
the principles of human psychology.The
earlier literature shows the numerical and ordinal variations.Umaswati, thus, systematized the Jain system
with a logical sequence.

The first
verse of first chapter is "Samyag darshan jnan charitrani Moksha
margah". This is the nutshell of Jainism in some respect. It means that
right knowledge, right faith and right conduct collectively only are the path
to liberation or Moksha. The next three verses mention the seven elements. Rest
of the first chapter deals with the process of cognition and details about
different types of knowledge. The details about right conduct is included in
chapters eight and nine.

The Second,
third and fourth chapters deal with the Soul.

The Fifth chapter deals with the Non‑soul (Ajiva).

The Sixth,
seventh and eighth chapters deal with the various types of karmas and their
manifestations and the inflow and the bondage of the karmas.

Ninth
chapter describes the stoppage and shedding off the karmas.

Tenth
chapter is about the complete liberation of the soul or the Moksha.

There are two types of scriptural
texts for the Jains: 1) primary and 2) secondary or supplementary.Both contain the Jain principles and
practices, though the primary texts are the most important ones.The secondary texts are also important.

We will discuss here about one of
the most important secondary scriptural text named Uttaradhyayana Sutra.
Traditionally it is said to contain the last sermons of Lord Mahavira.Many scholars presume that the current text
seems to be a composite work of various dates.However, it is one of the earliest texts equivalent to the primary
texts.

This text has various ways of
narrating the Jain principles.They
have been illustrated through the parables, the anecdotes, the episodes and the
historical stories.It contains 36
chapters.Nearly, a third have the
historical stories and the episodes.Some early chapters contain the parables and the concepts of
Jainism.The variety of methods applied
in the text makes the book highly illustrative and interesting.The text is now available with the
translations in many languages: German, English, Hindi, Gujarati, etc.Its first English translation was published
as early as in 1895.It is now
available under the sacred books of the east vol. 45. There are many short and
long commentaries on this text beginning since ninth century AD. With the help
of these translations, any person can read, understand and estimate the value
of the book.

Let us now turn to the summary of
the content of this important text.The
book tells us that human life is rare and difficult to attain.However, it is the human life, which leads
us to ultimate happiness.Hence it is
necessary to make the best use of the human life.One must try to enrich it with highest human values and
enlightenment.It allures the people
towards the ascetic life, which may be a life of better internal
happiness.The text tells us that there
are four things, which are rare:

1)Human life

2)Sermons of the Jinas

3)Right or rational vision, and

4)Right conduct of restraints.

One must realize that Mahavira
was the highest among the ascetics of his days.He had many followers with proper faith and understanding.He inspired many people to his path as a
means of the outer and the inner happiness of the permanent nature.He also laid stress as an ascetic, the path
of detachment, where one would have to face 22 types of the difficulties. One
will have to bear many hardships of physical and mental nature to transform
oneself as true ascetic.

Uttaradhyana Sutra teaches us
many points of ascetic life through the stories of Kapila, Nemi, Mrugaputra,
Sanjaya, Rathnemi, Jaya‑Vjayghosha and many more.They suggest that good life or ascetic life
accrues from the previous good karma. One must think and act good all the
times.It also tells us that professions
should not be taken as the birth right.They depend upon your training and activity.This idea has been one of the most progressive one during old
days.A chapter tells us the story of
an ascetic who is not given the due regards by the high caste people. Later on,
his sermons yield him the credit.Mahavira says the asceticism can be cultivated without any restrictions
of the caste and creed.This is the
basis of universality of the religion.

The text mentions that
carelessness and indolence is not
good.Too much attachment or indulgence is also
bad.The ambitions and desires of the
men are limitless.They cause
dissatisfaction and lead to an unhappy life. One should practice cultivation of
the good qualities, which may moderate the obstructive attitudes.To get away from the bad actions and
thoughts is the best sacrifice one can have.

A good number of chapters
describe the basic tenets of the Jain system.The practice of these tenets is the milestone of the inner and outer
purification.The Karma theory is the
essence of the Jain system.The
practice of equanimity (Samayik) or meditation has been
described. The theory of colors (Leshya) is one of the most important
psychological principles that reflect one's mind through the colored halo
around the body.The practice of
meditation improves the mind and therefore the color.There are six types of such leshyas.

The Jainism is an action-oriented
religion. However, the action bears the result only when performed with
meticulous care without lapses of omission and commission.

The last chapter is very
important for us.It gives us the
details about the living and non‑living world.It deals with the physics, chemistry, botany and zoology.The non‑violence has been described in
chapters dealing with the different qualities and vows of the ascetics.

Shri Samaysar was written by
Acharya Shri Kundakunda Swami around 100 AD.About 1100 years back, in the 10th century, Shri Amarut
Chandra Acharya Dev wrote critics on Samaysar.It is called Atmakhyati.Shri
Jaysen Acharya also wrote critiques in Sanskrit language.In this century, Shri Kanji Swami gave detailed
analysis on Samaysar in a lecture series in Gujarati, which is an easily
understandable language for any lay person.Nowadays Samaysar is translated into many languages including Sanskrit,
Gujarati, Hindi, Kannad, English, etc.This text mainly explains the Jain philosophical doctrine of soul.It explains all the 9 reals in an absolute
point of view.It insists that the
soul’s bondages are not due to karma but to his own weaknesses in effort making
(parushartha).Liberation of soul will
occur once he makes his own efforts.The scriptures and the enlightened preceptors are only to guide the soul
in the right direction.Shri Kundakunda
Swami said that for time immortal, the soul has forgotten himself, he forgot
his own true nature.Acharya Shri
exposed this fact and shown the real path of salvation by understanding the
philosophy of soul.He showed
uniqueness of soul from other substances and their modes.Importance of right faith is stressed in
greater detail.The text maintains that
the right faith is the first step towards salvation.The vows, penances, worship, prayer, etc. of the right conduct
follows the right faith.It stresses
that one must forgo wrong belief first to start religious progress.From an absolute point of view, the soul is
pure, but only from the practical point of view, karma are attached to the soul
by principal cause-auxiliary cause relationship.The main attribute of the soul is knowledge, which can be
experienced by any living being, and it is given great importance in this
book.

This book has 415 aphorisms and
it is divided into 9 chapters.They are
as follows:

1.Living
and non-living

2.Agent
and his action

3.Good
deeds and bad deeds

4.Inflow
of karma

5.Stoppage
of karma

6.Shedding
of karma

7.Bondage

8.Liberation

9.Total
and pure knowledge

If one can understand this text,
which is mainly written from an absolute point of view, then his understanding
of soul’s true nature widens.He will
thereafter believe that ultimately the good deeds and bad deeds both are to be
given up to obtain right faith and ultimately the salvation.The ultimate goal is the purification of the
soul and by remaining in his own innate form.To achieve this goal, one has to use these instruments such as penances,
vows, prayers, etc, which are not to be considered as total fulfillment.

The
Jain literature, which was compiled by Ganadharas and Srut-kevlis, is known as
Ägam literature.These texts are the
Holy Scriptures of the Jain religion. The Jain Ägams consisted of 1) 14 Purvas,
2) 12 Ang-pravishtha-Ägams and 3) Ang-bähya-Ägams (34 for Shwetämbar
murtipujak, 21 for Shwetämbar Sthanakväsi and 14 for Digambar).

All
sects agree that 14 Purvas and Drastiväd, 12th Ang-pravishtha-Ägams
are extinct. Digambars believe all Jain Ägams are extinct. While Shwetämbar
sects accepts the existing Jain Ägams as authentic teachings of Lord Mahavir.
However, Shwetämbar murtipujak believe there are 34 Ang-bähya-Ägams existing.
while Shwetämbar Sthanakväsi believe there are 21 Ang-bähya-Ägams are existing.

The
composition of scripture has a specific purpose of showing the listener the
path of everlasting happiness and liberation.The Ägam Sutras teach the eternal truth about conduct, equanimity,
universal affection and friendship, and the eternal truths on thinking, namely,
the principle of relativity, principle of non-one-sided-ness and many spiritual
things including great reverence for all forms of life, soul, karma, universe,
strict codes of asceticism, rules for householders, compassion, nonviolence,
non-possessiveness.

Jains
believe that Ang-Ägams were at all times in the past, are in the present, and
will be at all times in the future. They are eternal, firm, permanent,
non-destructive, non-decaying and everlasting.